NEW TESTAMENT: 2 Timothy 4: 6 - 8, 16 - 18 (all)

2Tim 4:6 (NRSV) As for me, I am already being poured out as a libation, and the time of my departure has come. 7 I have fought the good fight, I have finished the race, I have kept the faith. 8 From now on there is reserved for me the crown of righteousness, which the Lord, the righteous judge, will give me on that day, and not only to me but also to all who have longed for his appearing.

16 At my first defense no one came to my support, but all deserted me. May it not be counted against them! 17 But the Lord stood by me and gave me strength, so that through me the message might be fully proclaimed and all the Gentiles might hear it. So I was rescued from the lion's mouth. 18 The Lord will rescue me from every evil attack and save me for his heavenly kingdom. To him be the glory forever and ever. Amen.

Paul’s death will pay homage to God and will contribute to the saving of others. Like a prize boxer and a runner, he has completed the event, i.e. his ministry; he has preserved and guarded “the faith” (v. 7) handed down to him. Jews wore crowns or wreaths in joy and honour; in Greece, winners of athletic meets wore them. Paul will receive his – as will other Christians – when Christ comes again (“his appearing”, v. 8). As Jesus was deserted as death approached, so is Paul almost alone: “only Luke is with me” (v. 11). At his first trial or hearing (“defence”, v. 16), “all deserted” him – all but Christ, who helped him proclaim the good news to all, both present and beyond. Then Paul was rescued “from the lion’s mouth” (v. 17), from violent death. Christ will rescue him from the devil’s onslaughts (but likely not from physical death). After final personal messages (vv. 19-21), the author prays that Christ may be with Timothy; may God’s “grace” (v. 22), his freely-given gift of love, be with the members of Timothy’s community.

Verse 13: “books ... parchments”: The “books” are papyrus scrolls, the then current writing material. The “parchments” are scrolls made out of animal skin, usually from sheep or goats. [CAB] Paul exercises the philosophic virtue of self-sufficiency: 1 Timothy 6:6-8 says: “Of course, there is great gain in godliness combined with contentment; for we brought nothing into the world, so that we can take nothing out of it; but if we have food and clothing, we will be content with these”. [NJBC]


GOSPEL: Luke 18: 9 - 14 (all)

Luke 18:9 (NRSV) He also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: 10 "Two men went up to the temple to pray, one a Phar'isee and the other a tax collector. 11 The Phar'isee, standing by himself, was praying thus, "God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax collector. 12 I fast twice a week; I give a tenth of all my income.' 13 But the tax collector, standing far off, would not even look up to heaven, but was beating his breast and saying, "God, be merciful to me, a sinner!' 14 I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted."


h/t Chris Haslam

Luke has presented Jesus telling a parable about a judge and a widow. Even the uncaring judge listens to a petition, eventually; when Christ comes again, he will hear and answer the prayers of the faithful with due alacrity. Now Jesus tells a parable to “some” who take a legalistic approach to Judaism: “they were righteous”, pious. Pharisees kept the Law scrupulously - both written and aural, so they must be acceptable to God! (The unwritten law formed a protective shell round Mosaic law, reducing the chances of ever erring to the point of transgressing the real law.) Like the Pharisee in the story, they were fastidious in their observation of ritual practices: they fasted on Mondays and Thursdays, and tithed (v. 12): they were seen to be religious. But their pride in keeping the Law led them into self-righteousness (“trusted in themselves”, v. 9), self-importance, and arrogance (“regarded others with contempt”). On the other hand, tax collectors were despised for collaborating with the Roman occupiers. At this point, Jesus’ hearers would be cheering for the Pharisee, especially since most were followers of the Pharisaic party. The tax collector admits he is a sinner (v. 13), repents (“beating his breast”) and seeks God’s mercy. In v. 14, Jesus explains the example story: the tax collector goes home “justified”, accepted by God, acquitted in God’s court of justice, for he has recognized his need for God’s mercy – but not the Pharisee. In the kingdom, roles will be reversed: God receives those who turn to him and implore his mercy; he rejects those who parade their supposed virtues. We should receive the Kingdom as a child does (v. 17).


For Jesus’ commentary on this parable, see 6:20-26 (the Beatitudes), part of the Sermon on the Plain. [Blomberg] In the story of the Sermon on the Mount (Matthew 5:20), Jesus says “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven”.
Luke and Paul differ as to who is righteous. While Paul relates righteousness to faith, the law and the cross, Luke emphasizes three points:
• self-confident boasting of one’s own good deeds will not achieve acquittal at God’s judgement;
• like Jesus, one must engage in deeds of righteousness, e.g. almsgiving;
• God has vindicated his innocently suffering righteous one, Jesus the Christ: see 23:47; Acts 3:14; 7:52; 22:14. [NJBC]
Verse 10: The hours of prayer were 9 am and 3 pm. [JBC]
Verse 10: “tax collector”: Publicani were tax-farmers who bid on contracts to collect taxes in the provinces. “These publicani paid the stipulated sum-total of the impost directly into the Roman treasury and recouped themselves in the provinces by means of their trained staffs of collectors." [M. Cary and H. H. Scullard, A History of Rome Third Edition, Basingstoke: Macmillan, 1975, 1979]. In essence, having paid the tax up front, they subsequently extorted what they could from the populace, keeping the difference as profit.